(1/4) I have spent a little time with the supplementary volumes of the «Corpus orationum» this evening, to make a rough calculation of how many prayers from the EF Missal made it into the OF Missal.
The most generous figure I can come up with is 616 out of 1206 prayers = 51.1%
(2/4) I have checked the sources for all the Collects, Prayers over the Offerings, Postcommunions, Prayers over the People, and other orations (e.g. Good Fri intercessions) in every section of the 2008 Missal (Propers, Commons, Ritual, Votive, VNO, etc.), including appendices.
(3/4) In the 616 prayers sourced from or contained in the EF, I have also included the 184 that were "centonised", i.e. for which parts were taken and combined with other texts to make essentially new prayers. (The figure drops to 35.8% if we exclude these.)
(4/4) So, I have absolutely no idea how Archbishop Roche can say that "ninety percent of the texts" from the 1962 Missal are used in the Ordinary Form. This seems to be, at best, a wild exaggeration of the facts - and IMO such fanciful claims do not reflect well on the CDWDS.
(Addendum: I am, of course, more than happy to be corrected if anyone wishes to contend my figures, or can suggest how His Grace may have got to his 90% statistic.)

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More from @M_P_Hazell

29 May
(1/13) It's indicative of the OF lectionary's complexity that the two Sisters make quite a few factual errors in their podcast: globalsistersreport.org/news/arts-and-…
It is earnest, & I fully endorse the encouragement for Catholics to read the Bible. But sadly there's a *lot* of inaccuracies...
(2/13) The basic account of the development of the OF lectionary (1:30) is not really very accurate.

Mark doesn't begin the 3-year Gospel cycle (2:00) - Year A is Matthew, B is Mark, C is Luke. (I think Sr is getting confused with the weekday cycle, which does begin with Mark.)
(3/13) The assumption that Mark is the earliest Gospel and John the latest (2:00-2:15) is debatable, although it is the case that Coetus XI shared these assumptions.

The use of John in the OF lectionary is not primarily during "Advent & Lent" (2:25) - Sister means Lent & Easter.
Read 13 tweets
15 Apr
(1/14) Tomorrow's collect in the Ordinary Form, for Friday in Week 2 of Easter, is a good demonstration of my misgivings with the post-Vatican II liturgical reforms.
(Incidentally, this particular example is not something that can be laid entirely at the Consilium's door!)
(2/14) The collect, as found in the 2002 Missale, is as follows:
Deus, spes et lumen sincerorum mentium, da cordibus nostris, te supplices deprecamur, et dignam tibi orationem persolvere, et te semper praeconiorum munere collaudare.
(3/14) This collect does not occur in the 1970 or 1975 editions of the post-Vatican II Missal. It is part of a number of additions and small changes that were made to the prayers of Eastertide in its 3rd edition (2002).
Read 14 tweets
13 Apr
"The future of liturgical reform": a perpetual, never-ending 1970s, that can’t be bargained with, can’t be reasoned with, doesn’t feel pity, or remorse, or fear, and absolutely will not stop, ever, until the liturgy is dead. religionnews.com/2021/04/13/the… (h/t @RorateCaeli)
"Can a deacon or layperson anoint the sick or hear confessions?"

10 PRINT "TRENT SAYS NO"
20 GOTO 10
RUN
With this logic, what's to stop non-Christian spouses recieving Holy Communion?
Just give it to everyone - we don't even read 1 Corinthians 11:27-29 anymore, so who even cares, amirite? </sarcasm>
Read 7 tweets
12 Feb
(1/7) This article (see pics) from Fr Gerald O'Collins, S.J., was published in this week's Tablet: Vol. 275, no. 9389 (13 Feb 2021), pp. 8-9 (also at thetablet.co.uk/features/2/194…).
It is, unfortunately, a bit of a disaster, containing two major errors. ImageImage
(2/7) Fr O'Collins spends two paragraphs excoriating the ESV for incorrectly translating ὤφθη in 1 Corinthians 15:5-8 as "he was seen" instead of "he appeared".
Except, the ESV doesn't say "he was seen" - it reads "he appeared" (see pic)! Image
(3/7) At first, I thought that this might have been changed in the ESV - it has, after all, had a number of revisions (2007, 2011, 2016) since it came out in 2001. But I couldn't find these verses in any of the lists of textual changes.
Read 7 tweets
11 Dec 20
(1/13) I'm currently researching a paper I'll hopefully be presenting next summer on the spirit and intentions of liturgical reform between 1948-1963, specifically looking at the suggestions for a reform of the Mass lectionary. (Assuming the conference isn't postponed again!)
(2/13) At the liturgical congresses of the early 1950s, among the experts' suggestions for reform was an expansion of the readings at Mass, over a multi-year cycle (four years was often advocated).
But why did the experts feel that this was necessary?
(3/13) Fr Eduard Stommel, priest of the Archdiocese of Cologne, gave his thoughts at the 1951 Maria Laach congress:

„Die im Missale Romanum fixierte Perikopenordnung ist unvollkommen, unausgereift, ungleichmäßig aufgebaut und niemals einheitlich durchgestaltet worden.”
Read 13 tweets
10 Aug 20
(1/17) Thread: This article on the recent decision of the Scottish Bishops, in the wake of the Indian Bishops, to adopt the ESV-CE keenly searches for problems that don't really exist, and introduces other problems of its own:
(2/17) First off, the usual, tired criticisms about the ESV-CE's lack of inclusive language, and that this will "undoubtedly create problems of reception" in parishes. Image
(3/17) Really? I can count on one hand the number of people in parishes I've met since my conversion in 2008 who felt strongly about this.
This may be an issue for woke academics, but in my experience most people just aren't particularly bothered about inclusive language.
Read 17 tweets

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